Thera 1.92: Vijaya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(92):Vijaya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =92. Vijaya= He was reborn in this Buddha-age at Sāvatthī, in a brahmin's family, and named Vijaya. When he had learnt the brahmin(priest) wisdom, he left the world(for monkhood) as an ascetic, 86 and lived in the forest practising jhāna. Then he heard of the Buddha's mission and was glad, and went to salute and hear him. Upon that he entered the Monk’s order and soon won arahantship(enlightenment), confessing aññā(supreme attainment) in this verse: ---- 92 Yassāsavā 14 parikkhīṇā āhāre ca anissito,|| Suññatā animitto ca vimokkho yassa gocaro,|| Ākāseva sakuntānaɱ padaɱ tassa durannayanti.|| || ---- 92 In whom the intoxicants(defilements/desires) are dried up; Whose happiness depends not on food; Whose range is in the Void and the Unmarked And Liberty: - as flight of birds in air So hard is it to track the trail of him.1 ---- 1 Intoxicants = āsavā (see Ps. XLVII.). Food (āhāro), represents all the four necessaries provided by the lay people (food, clothing, lodging, medicine). Commentary. 'Liberty' represents the Third Sign of 'Freedom from craving,' or Content. As an arahant(enlightened), his mind lives only on ideas and desires void of, and unmarked by, the three features-Sorrow, Impermanence, self-delusion. By 'trail' (padaɱ) is meant destiny - namely, rebirth. Part of this gāthā, and approximately the same Commentary, occur in Dhammapada, verse 92 (Commentary, ii. 171173), ascribed to the Lord(Buddha) when addressing Belaṭṭhasīsa {cf. Ps. XVI.). The Commentary cited enumerates all forms of rebirth; Dhammapala gives only 'destiny' in hell, and the rest. Both say only, it is as impossible to declare what is his destiny, as to say where, or how, birds will descend. ---- =1.10-292 Commentary on the stanza of Vijayatthera= The stanza starting with yassāsavaparikkhīnā, constitutes that of the venerable Thera Vijaya. What is the origin? This one also, having done devoted deeds of service toward former Buddhas was reborn in a wealthy family, at the time of the Blessed One Piyadassī. On having attained the age of intelligence, when the Master entered parinibbāna, he has a railing made, inlaid with gems (ratana) for His shrine and had a huge railing festival held there; (in His honour). On account of that act of merit, he wandered about (vicari) by the shining light of gem (mani) in many a hundred existence (of his). Wandering about his rounds of repeated rebirths among divine and human beings in this manner, he came to be reborn in brahmin family, at Sāvatthi, when this Buddha arose. His name was Vijaya. On having come of age, he reached proficiency in brahmanical sciences (vijjāsu), renounced the world, became a hermit-recluse, lived in the forest region as a gainer of Jhāna, heard about the appearance of Buddha, had his pleasing piousness arisen in Him, approached the presence of the master, paid his homage to the Master and sat down on one side. To him the Master taught the truth (dhamma). He listened to the truth (dhamma), became a monk, placed himself in the path of developing spiritual insight (vipassanā) and attained Arahantship but before long. Hence, has it been said in the Apadāna.-- “When the protector of the world, Piyadassī, the most excellent of men entered nibbāna, I made a pearl-railing, being pious-minded, and good-hearted. I made a nost excellent railing, having surrounded it with gems (mani). Having held a festival in honour of the railing, I died there. In whatever condition I happened to be reborn, either as a divine or human being, they had gems (mani) borne in the sky (for me); this is the fruitful result of meritorious deed. Sixteen hundred aeons (kappa) ago, from now, there existed thirtysix sovereigns, very strong world-kings, named Manippabbhāsa (the shining light of gem). My depravity had been burnt; … Buddha’s instruction had been carried out. Having, however, attained Arahantship, he spoke a stanza starting with “yassāsavā parikkhīnā,” revealing his aññā(attainment). 92. There, yassāsavā parikkhīnā means:– the four cankers comprising canker of sensual pleasure, etc., of whose ever nost excellent personage had become exhausted (khīnā) in all respects and thrown away by means of his noble path (ariyamagga). Āhāre ca anissito means: whoever also is not dependent upon (anissito), free from the ties of craving (agadhito), has become innocent (anajjhāpanno) in the nourishment (āhāre); it is just (matta) an example (nidassana); here, with the head (sīsa) of food (āhāra) the four ecclesiastical essentials (paccaya) also have been taken (gahita); thus, it should by seen. In other words, the grammatical expression (sadda), namely āhāra, here, should be understood as the nomenclature (pariyāya) for an ecclesiastical essential (paccaya). “Suññato animitto ca” means: Here, aimless (appanihita) emancipatiion (vimokkha) also has but been taken; these three terms also are the names of nibbāna even. Indeed, nibbāna is void (suñña) owing to the absence of list (rāta) etc; clearly free (vimuta) from them (tehi); thus, suññatavimokkha, (emptiness emancipation); likewise, it is also signless (animittaṃ), owing to the absence of such signs as lust (rāga), etc., as well as owing to the absence of sign (nimitta) of creatiion (saṅkhāra); clearly free from them; thus, animitta vimokkha, (signless emancipation); owing to the absence of such aspiration (panidhi, resolve) as lust (rāga), etc., it is aimless (appanihita); also clearly free from them; thus, appanihitavimokkho, (aimless emancipation); thus, it has been said. To him, who keeps on living, after having made it as his sense object (ārammana) by way of fruition (phala) jhāna (samāpatti) these three categories (vidha) also vimokkho yassa gocaro (whose pasture (gocara) is emancipation (vimokkho). Ākāskeva sakuntānaṃ, padaṃ tassa durannayaṃ means:– just as it is not possible to know of birds which go in the sky thus:– “In this region they had gone treading on foot (padehi); they had gone hitting this region their breasts (ure); this with head (sīsa) and this with wings (pakkha); in the self-same way, it is not possible to make known of such a monk as this, thus:– “He had gone by means of this path (pada) in such paths as that of purgatory (niriya), etc. The Commentary on the stanza of the Thera Vijaya is complete. ----